Cognitive research on metaphoric concepts of time has focused on differences between moving Ego and moving time models, but even more basic is the contrast between Ego‐ and temporal‐reference‐point models. Dynamic models appear to be quasi‐universal cross‐culturally, as does the generalization that in Ego‐reference‐point models, FUTURE IS IN FRONT OF EGO and PAST IS IN BACK OF EGO. The Aymara language instead has a major static model of time wherein FUTURE IS BEHIND EGO and PAST IS IN FRONT OF EGO; (...) linguistic and gestural data give strong confirmation of this unusual culture‐specific cognitive pattern. Gestural data provide crucial information unavailable to purely linguistic analysis, suggesting that when investigating conceptual systems both forms of expression should be analyzed complementarily. Important issues in embodied cognition are raised: how fully shared are bodily grounded motivations for universal cognitive patterns, what makes a rare pattern emerge, and what are the cultural entailments of such patterns? (shrink)

The Gongsun Longzi is often considered the only extant work of the Classical Chinese “School of Names”, an early intellectual tradition mainly concerned with logic and the philosophy of language. The Gongsun Longzi is a heterogeneous collection of five chapters that include short treatises and largely fictive dialogues between an anonymous persuader and his opponent, which typically revolve around a paradoxical claim. Its value as a testimony to Early Chinese philosophy, however, is somewhat controversial due to the intricate textual history (...) of the text and our limited knowledge about its intellectual backgrounds. This volume gathers contributions by leading specialists in the fields of Classical Chinese philosophy, philology, logic, and linguistics. Besides an overview of the scholarly literature on the topic and a detailed account of the reception of the text throughout time, it presents fresh insights into philological and philosophical problems raised by the Gongsun Longzi and other closely-related texts equally attributed to the “School of Names”. (shrink)

Not only is freedom a shared concern of Sartre and Schelling, which would not be anything particularly unique, but for both philosophers, freedom must be articulated out of an ontological ground, or within the confines of an ontological system. A contradiction nevertheless appears to arise regarding the “orientation” of Sartre and Schelling’s respective “ontologies of freedom”: the freedom of Sartre, reflecting a contemporary stoic-inspired doctrine, is directed toward the future, while for Schelling, with affinities to the temporal logic of psychoanalysis, (...) freedom is oriented toward the past. This article presents both Sartre and Schelling’s ontological reasoning out of which either a progressively oriented freedom (the freedom to negate the present in the name of future “possibles”) or a retrogressively oriented freedom (the freedom to determine the ground of the present out of an indefinite, a-temporal becoming), before attempting to resolve this contradiction in the temporality of freedom by examining the position and role of the negative (of negation, contradiction, or nothingness), as either secondary or primary, within the ontology of each respective philosopher. (shrink)

_ Source: _Volume 47, Issue 3, pp 366 - 387 In this article, I focus on Heidegger’s conception of hospitality in his first and final lectures on Hölderlin’s _Germania_, _Remembrance_, and _The Ister_. I argue that the hospitality of the foreigner for Heidegger is the condition of possibility of dwelling understood as the happening of history.In the first section I analyze the notions of hospitality in Levinas and Derrida. The second section unpacks some of the senses of the earth in (...) Heidegger as the site of man’s historical dwelling, whereas in the third section I focus on holy mourning as the disposition that reveals the earth as the uncanny ground of history. In the final section, I spell out Heidegger’s conception of hospitality, the greeting, and the foreign guest. (shrink)

*Winner of the American Philosophical Association's 2020 Essay Prize in Latin American Thought* This essay offers a novel account of the secularity of Latin American liberation philosophy. It challenges the accepted notion that liberation philosophy applies the methods and approaches of Latin American liberation theology to the philosophical arena, thus putting liberation theology on secular grounds. While this formulation is true insofar as liberation philosophy is not bound by the hermeneutics of any particular religious tradition, this formulation could be misconstrued (...) given that liberation philosophy does not premise such secularization in an undialectical understanding of secularity as secularism that disavows religion. Rather, liberation philosophy’s secularity is dialectical in that it requires constant engagement with re-ligion, not in the hermeneutics of any specific tradition but with “the traditional question of the Absolute.” Due to this often-misunderstood element of liberation philosophy, it has frequently been “ghettoized and relegated to the ‘safe’ area of theological studies,” as Eduardo Mendieta argues. However, I contend that liberation philosophy’s secular grounds offer an original contribution to philosophy as a decolonial and postsecularist liberation philosophy, one that conceives of secularism as an aspect of coloniality to be overcome, an obstacle rather than a benefit for Latin American philosophers seeking to gain a better understanding of our historical conditions. (shrink)

Plato scholars such as Matthias Baltes (1940-2003) and Luc Brisson have defended the thesis that Plato‘s Idea of the Good is on the one hand beyond being (epekeina tês ousias) in dignity and power, but is nevertheless not transcendent over being. The article gives first (I.), an introduction into the status questionis. Second (II.), it delivers the most important arguments for the thesis of Baltes and Brisson. Third (III.), it gives two counterarguments against the thesis. Fourth (IV), it deals with (...) the translation of L. Brisson "Apollon, quelle merveilleuse emphase" of 509c1-2. Fifth (V.), it concludes with some general questions concerning the deflationist interpetation of Plato‘s Republic, 509b9-10. (shrink)

En este escrito se argumentará que uno de los problemas centrales de la rigidez en los términos generales para clases naturales es consecuencia de no distinguir entre términos rígidos de jure y términos rígidos de facto en dichos casos. Se sostiene que los enunciados de identidad necesarios defendidos por Kripke en Naming and Necessity consideran la ocurrencia de términos que designan a una misma clase (clases que poseen entre sí la relación transmundana de ser una misma clase) a través de (...) dos términos rígidos, uno de jure y uno de facto. Esto permite explicar los problemas que la noción de rigidez plantea en los casos de los términos generales para clases naturales, pues mantiene los requerimientos de conexión causal y a su vez enuncia el criterio de identidad entre tales clases, a través de la(s) propiedad(es) esencial(es) de dicha clase. (shrink)

The paper gives (I) a short introduction to Aristotle’s theory of the soul in distinction to Plato’s and tries again (II) to answer the question of whether the individual or the general active mind of human beings is immortal by interpreting “When separated (χωρισθεìς)” (de An. III, 5, 430a22) as the decisive argument for the latter view. This strategy of limiting the question has the advantage of avoiding the probably undecidable question of whether this active νοῦς is human or divine. (...) The paper closes with an outlook (III) on the Christian belief in the resurrection of body and soul in a spiritual body (σῶμα πνευματικóν) (1 Corinthians: 15, 44) by accentuating the ethical aspect of the belief in individual immortality as a “need of reason” (Vernunftbedürfnis) (Kant, Critique of Practical Reason, A 256–258). (shrink)

The first chapter, "Der Hintergrund von Gadamers 'Phänomenologischen Interpretationen' in Sein und Zeit" traces the origins of Gadamer’s interpretation of the Philebus in Sein und Zeit. Especially important is that Dasein is, thanks to speech , already outside of itself in the world. The second chapter "Gadamers Dialektische Ethik" gives a short summary of the main points of Gadamer's interpretation of the Philebus. The third chapter "Davidsons reinterpretation of von Gadamer's Dialektischer Ethik" 222-231), points especially to the fact that Davidson (...) sees the "Socrates post Vlastos" in the interpretation of Gadamer at work: Because every man is already in possession of some basic truths, coherence is enough to lead to substantive truths. Davidson concludes that only in “interpersonal communication” "can be thought, a grasping of the fact of an objective, that is, a shared world". Thus, Davidson sees in Gadamer's interpretation of the Philebus his own theory of triangulation anticipated. (shrink)

The article is the revised version of an inaugural lecture given at the University of Lucerne on 8 November 2001. In part (I), I give an interpretation of the first sentence of the Aristotelian Metaphysics: ‘All men desire by nature to know’. In part (II), I show how, for Aristotle, this desire to know constitutes a continuum from knowledge given by sense perception to knowledge of the first principles. In part (III), I compare this Aristotelian conception to Plato’s more ‘existentialist’ (...) approach which implies the turning of a ‘whole soul’ rather than a continuum. Preferring the latter concep- tion, I conclude with some hints of what I plan to do in the next years and give a short overview of the history of universities in Europe and Switzerland, ending with the University of Lucerne. (shrink)

Reasons for action is a widely employed methodology in practical philosophy, and especially in moral philosophy. Reasons are facts that explain and justify actions. But, conceptually, if reasons were causes, incontinent actions would be impossible. When an agent ranks an evaluation about what to do as his best judgement, it entails that he has a reason for acting as that judgement prescribes. But when an agent acts incontinently, he acts in accordance to an intention that is not aligned with his (...) best evaluative judgement. Yet, if the agent’s best evaluative judgement provides him a reason for action, this reason should also be his strongest reason, and therefore, the strongest cause. How then can it be possible that an agent incontinently acts according to a reason of inferior causal strength? In this paper, I analyze how Davidson’s argument for the possibility of incontinent actions interacts with his causal theory of actions. I argue that Davidson’s proposal does not fully respect the two principles of intentional rationality, that he himself claims to be compelling. Lastly, I sketch some initial steps that might be helpful to drawing more precise conceptual distinctions in terms of the rationality of incontinent actions. (shrink)

The article again treats the question of whether ≪the Idea of the Good is a Reality in the Universe, or beyond it. Is it immanent or transcendent?≫. Plato scholars such as Matthias Baltes and Luc Brisson have defended the thesis that Plato’s Idea of the Good is, on the one hand, beyond being in dignity and power, but, on the other, is nevertheless not transcendent over being. The article delivers first the most important arguments for the thesis of Baltes and (...) Brisson. Then, it gives two counterarguments against the thesis. Third, it concludes with some general questions concerning the deflationist interpretation of Plato’s Republic 509b9‑10, and defends again the transcendence of the Idea of the Good. (shrink)

Despite the fact that Aristotle and Frege/Russell differ in how to understand the ambiguity in the meaning of the word “is”, their theories share a common feature: “is” does not have a normative meaning. This paper, however, (I) shows (a) that there is a normative meaning of “is” (and correspondingly a constative meaning of the word “ought”) and (b) that the ambiguity of “is” is itself ambiguous. Furthermore, it proposes (c) a performative criterion for making a distinction between constative and (...) normative “is”. Thereby, (II) a new interpretation of Kant’s critique of the ontological argument (CPR A 598/B626) makes sense: The difference between being as a real predicate and being as a position depends on the difference between “is” as a descriptive and “is” as a normative predicate. (III) The criterion also makes possible a new answer to Leibniz’s and Schelling’s question, “Why is there something rather than nothing?”: The “is” in “there is something” is normative and the question means “Why shall there be something rather than nothing?”. As “there shall be nothing” is self-refuting, the question evokes an ultimate foundation in a practical sense. (shrink)

The article first (i) gives an exegesis of the famous passage in the Republic, 505d11-506a2. Attention is drawn to the fact that the principle that every soul does everything for the Good (panta prattei) can be translated in two ways: Every soul does everything for the sake of the Good, or goes to all lengths for the sake of the Good. Depending on the different translations, we have a different picture of the platonic Socrates in the Republic, an intellectualistic Socrates (...) for whom pure irrational desires do not exist, or a Socrates who also accepts irrational desires. The article favours the first picture. Then it (ii) attempts to show that we can elucidate two dark points in the Socratic thesis that the Good is what every soul pursues and for which every soul does everything, with the help of Aquinas. Finally, the article (iii) outlines three substantive answers to the question ``What is the Good?'' - the henological, the perfectionist and the structuralist - and shows that these three answers lead into a trilemma. Instead of advancing a new answer, the article suggests an uncontroversial formal starting point for an answer to this question. (shrink)

El propósito fundamental del presente artículo es el de ofrecer una reconstrucción y exégesis de las reflexiones del filósofo español exiliado Juan David García Bacca en torno al problema filosófico del tiempo. En este sentido, a través de la lectura de varias de sus obras extraeremos aquellos elementos de su pensamiento que nos ofrecerán herramientas conceptuales para prefigurar las tensiones vinculadas al tratamiento de estas cuestiones por buena parte de la tradición filosófica occidental. De esta forma, partiendo del diagnóstico de (...) las aporías de la temporalidad desarrollado por Paul Ricoeur explicitaremos de qué manera la metafísica de García Bacca obliga a volver a pensar los fundamentos ontológicos del tiempo. Así, su metafísica _transustanciadora _dotará de una relevancia insoslayable a los instrumentos de medición del tiempo – en sus palabras, de _temporalización _ - en la configuración de la realidad. Ello nos permitirá rastrear desde su pensamiento una novedosa articulación de las relaciones y dependencias entre técnica y temporalidad que prefigura de forma heterodoxa la aproximación filosófica a este concepto. (shrink)

Under semantic monism I understand the thesis “The Good is said in one way” and under semantic pluralism the antithesis “The Good is said in many ways”. Plato’s Socrates seems to defend a “semantic monism”. As only one sun exists, so the “Good” has for Socrates and Plato only one reference. Nevertheless, Socrates defends in the Philebus a semantic pluralism, more exactly trialism, of “beauty, symmetry and truth” . Therefore, metaphorically speaking, there seem to exist not only one sun, but (...) three suns. If the platonic Socrates defends a semantic monism on the one hand and pluralism on the other, how can we unite his pluralism with his monism? My thesis is that the three references are “qualities” of the one single reference, or again, speaking metaphorically, “side suns” of the single sun. In the following, I propose first an exegesis of Plato’s last written word on the Good in Phil. 65 A 1-5 by dividing it into five sentences. Second, I ask a philosophical question on this monism and the corresponding hierarchy of values. (shrink)

Plato’s “Apology of Socrates” is a masterpiece of the philosophical literature. The question remains as to how much it has been influenced by earlier works, e.g. of Gorgias of Leontinoi and Euripides. Nevertheless, comparative studies on Hippolytus’ defense in Euripides’ tragedy of the same name, on Gorgias’ “Defense of Palamedes” and on Plato’s “Apology” do not exist. The short paper gives an introduction into the status quaestionis.

The paper deals with the beginning and the main properties of the science of nature (he peri physeos historiê). According to Themistius (DK 12 A 7), the founder of this kind of Ionic philosophy is Anaximander of Miletus because he was the first who wrote about nature (especially a cosmography and a cosmogony) and developed three main principles of nature: 1. Nature has a mathematical structure (Arist. De coelo I3 295b10-14.32); 2. nature has a physical structure (DK 12 A 10-11); (...) and 3. nature follows natural laws (DK 12 A 9). The origin of this introduction lies in the prolongation of primitive expectations of constancy. It is especially argued that the shift from mythos to logos is characterized by the depersonalization of nature and the introduction of theoretical terms. In fact, the "apeiron" of Anaximander seems to be something similar to a theoretical term, because Anaximander seems to have realized that the explanans of nature cannot be one of its explananda like water (Thales) or air (Anaximenes). (shrink)

In The moral problem (1994), Michael Smith tries to link three conflicting theories that alone are intuitively plausible, nevertheless, they do not seem to work well together. The first proposes that moral judgments are in fact beliefs about objective matters. The second states the concept of “practicality requirement”. The third is a humean belief-desire psychology, i.e. if a moral judgment is sufficient to explain actions, then it must involve a desire. If that is the case, it cannot be simply a (...) belief. For Smith, any attempt to solve the moral problem must find a way to hold all three doctrines. I will argue that his solution rests on two false assumptions. The first, a rationalist one which supports that what we have reason to do is what we would desire to do if we were fully rational. The second is the internalist thesis about moral motivation according to which a person who believes she is morally required to do something is either necessarily motivated to do it or she is practically irrational. I will base my critics on four objections raised by Copp, Miller, Shafer-Landau, Brink and Sayre-McCord. (shrink)

This is a report on the II Symposium Platonicum, which took place in Perugia, Italy, September 1-6, 1989, and on the founding of the International Plato Society, which took place in Bevagna, Province of Perugia, Umbria, Italy, September 3, 1989.

This is a review of: Wilhelm Vossenkuhl. Die Möglichkeit des Guten. Ethik im 21. Jahrhundert, München. C. H. Beck 2006.

In this article, I seek to contribute to the recent philosophical interest in the phenomenon of narco-culture. I build on the intervention initiated by Carlos Alberto Sánchez’s A Sense of Brutality: Philosophy after Narco-Culture (2020) by articulating the spiritually “generative” aspects of violence. For this endeavor, I turn to the French philosopher René Girard, whose work audaciously understands community-building and the maintenance of social order as a violent process of sacralization. This conception of violence then permits me to challenge some (...) of Sánchez’s interpretations of the violence and brutality of narco-culture. My argument is that any comprehensive analysis of the narco-world, just as any other existential option, must consider the spiritual component that, in Girard’s terms, can be expressed as a search for the sacred. (shrink)

Este artigo apresenta de forma resumida a complexa historia da noção de informação na tradução greco-romana, medieval e moderna. A partir da etimologia latina dessa noção e de suas raízes nos conceitos gregos de eidos / ideia e morphé se mostra como a noção de informação no seu conceito ontológico (‘dar forma a algo’) perde sua relevância na modernidade, mantendo-se o sentido de ‘dizer algo a alguém’. As teorias da informação no século XX apoiadas na concepção de sistemas técnicos de (...) transmissão de mensagens dão lugar a um renascimento da noção objetiva de informação, mas em um marco diferente a da filosofia clássica pré-moderna. Partindo da relação entre os conceitos de informação e de mensagem se apresentam possíveis caminhos para a noção de informação fundamentada em uma teoria de mensagens. (shrink)

The European Rivers Network (ERN) calls for the ‘reconciliation of citizens with their rivers and lakes’, as a necessary step for freshwater protection and restoration of rivers. It co-ordinates annual river-bathing days with collective river jumps; upstream and downstream, across Europe, citizens simultaneously jump into rivers and lakes. But what is ‘reconciliation with the river'? This paper analyses that concept as the acknowledging and restoring of distorted, marginalised or blocked capabilities, and, based on this analysis, critically discusses the practical contribution (...) which the ERN makes to ‘reconciliation with the river’. (shrink)

Consideration of reference systems for semivalues leads us to a global representation of the action of a semivalue on a game. Using this representation, we show how to modify semivalues to take account of coalition structures on the player set. The players' allocations according to a semivalue, including a modified semivalue, can be computed by means of products of matrices obtained from the multilinear extension of the game.

This article seeks to clarify the value of the Christian faith improvements through well founded arguments, in order to protect it from a certain lessening to the immanent and temporal ideas, aiming to the existentiality of the Christian being who reads up on what is eschatological. The proposed itinerary is achieved by the authentic awareness of sin, so that the sinner recognizes himself as such one and experiences the saving presence of God, both personally and socially. The methodology used was (...) based on bibliographical and electronic researches related to the proposed theme. Basically there was the usage of some renowned authors like Zygmunt Bauman, on his expressiveness of the liquid modernity, Alonso Schökel, on his biblical approach, and also several pronouncements of the Magisterium of the Universal and Latin American Church, as well as references to Sacred Scripture. The route passed through the present liquidity in today's reality to the firmness of spirituality, more specifically the one concerning the people of Israel through the Psalms, in the revisiting of such spiritual genesis. Among these, one opted for the penitential sphere, with a greater focus on Psalm 32. A deep-rooted and permanent spirituality was achieved through the cultivation of communion with God, assuring master pilasters to live the faith extensively in the midst of the contemporary times swifts. (shrink)

The book (1994, revised and enlarged 8th edition 2008) provides an introduction to six key concepts in philosophy – philosophy, language, knowledge, truth, being and good. At the same time, it aims to initiate its readers into the process of philosophical thinking. The book is addressed to students and laypeople, but also contains new ideas for specialists. It is written in a clear, accessible and engaging style, and its author ‘shares, and manages to convey, something of Plato's own commitment to (...) philosophy’ (Phronesis). (shrink)

The tricarboxylic acid (TCA) or Krebs cycle, which takes place in prokaryotic cells and in the mitochondria of eukaryotic cells, is central to life on Earth and participates in key events such as energy production and anabolic processes. Despite its relevance, it is not perceived as tightly regulated compared to other key metabolisms such as glycolysis/gluconeogenesis. A better understanding of the functioning of the TCA cycle is crucial due to mitochondrial function impairment in several diseases, especially those that occur with (...) neurodegeneration. This article revisits what is known about the regulation of the Krebs cycle and hypothesizes the need for large‐scale, rapid regulation of TCA cycle enzyme activity. Evidence of mitochondrial enzyme activity regulation by activation/deactivation of protein kinases and phosphatases exists in the literature. Apart from indirect regulation via G protein‐coupled receptors (GPCRs) at the cell surface, signaling upon activation of GPCRs in mitochondrial membranes may lead to a direct regulation of the enzymes of the Krebs cycle. Hormonal‐like regulation by posttranscriptional events mediated by activable kinases and phosphatases deserve proper assessment using isolated mitochondria. Also see the video abstract here: https://youtu.be/aBpDSWiMQyI. (shrink)

En el tomo II de la Antropología trascendental, L. Polo estudia la esencia humana de acuerdo con el método del abandono del límite mental. La esencia aparece entonces como la manifestación y el disponer de la persona, que hace posible la constitución del don que completa la estructura donal del amar y el aceptar personal. La tarea de constituir el don toma el relevo a la búsqueda de réplica, que no puede alcanzar su tema, al ser éste inaccesible al intelecto (...) personal. (shrink)

El autor postula la importancia de reformar el sistema universitario chileno, evaluando los elementos cualitativos y de equidad en las universidades. Este artículo resume la historia de las relaciones entre la sociedad y la universidad, y establece analogías entre la crisis entre 1900 y 1910, primer Centenario de la Independencia, y la que comienza a incubarse en 1997; y luego analiza el rol de los movimientos estudiantiles en los cambios en la sociedad política y también en la universidad, en especial, (...) la reforma universitaria de Córdoba, (1918), y la chilena, (1967). Reseña finalmente la misión de la universidad hoy. (shrink)

Tiene usted en sus manos la traducción del que, para muchos, es el mejor discurso de Cicerón. Las circunstancias eran bien difíciles. Encendida la guerra entre César y Pompeyo, la nobleza romana en pleno apoyó a este avezado general empeñado en lid armada con uno novel.

As the intuitions about moral phenomenology shows the metaphysical distinction between mind-dependent and mind-independent properties has set the metaethical distinction between normativity and objectivity in ethics. Traditionally, many arguments were built in order to show that moral realists cannot account, in naturalist vocabulary, for the process of determining moral reference due to the desiderative disposition taken to be necessarily part of the meaning of moral terms. This dissertation assess some anti-realists arguments like is-ought thesis, the argument from queerness, the argument (...) from relativity and the open question argument. In what follows I propose the semantics elaborated by Cornell realism in order to address these arguments, especially the open question argument. However, as Moral Twin Earth test shows us the semantic proposed by Boyd is incomplete. Therefore I also evaluate a second attempt taken by Cornell realists such as Brink and Copp, based on Putnan's notion of referential intentions. (shrink)

The author considers the tension and contradiction between memory and consciousness. Memory brings to the surface the critical peaks of our lives and weaves them into the present, but in a seemingly arbitrary way that the author describes as the ‘instinct of consciousness’; memory constructs a secret story, a personal ‘golden age’, of our lives that diverges from the official story we try to legitimize, not only to the external world but also in our own personal world. This secret story (...) is unsettling, subversive and, in the only possible sense of the word, true. (shrink)

Western tradition has always been fundamentally anthropocentric. With the scientific mind, modern humans have achieved a sort of colonization of the rest of nature, where only their own benefit makes any sense. This conception has been in a period of crisis since the second half of the 20th century, particularly the final third, and we are witnessing the toppling of some of the ontological principles that made western humanity. Greek philosophy, the Judeo-Christian tradition, the Renaissance, these are the three great (...) moments of this anthropocentrism; the fourth was human domination of nature and the cosmos. Since the second half of the 20th century this situation has produced a counter-consciousness, western anthropocentrism’s consciousness of hybris, the awareness of having overstepped every limit and every frontier with the self-destruction brought by the atom bomb. The dual posture of pride and fall into hybris forms the grand philosophical backdrop to the ethical, political and ideological debates that are currently going on around developments in biology and genetics. This being so, is it possible for human beings, in philosophical, intellectual and artistic terms, to transcend anthropocentrism? Yes, it is, through self-restraint, the ancient sofrosyne, which demanded moderation when faced with hybris. But westerners are afraid of transcending anthropocentrism; the idea that humans are nothing strikes fear into their hearts (pancosmic cold). An intermediate way is wanted: we need to rediscover awareness of a certain animism, rediscover the soul of the world. (shrink)

Paul Feyerabend, entre os anos de 1948 e 1970, discutiu diversas questões concernentes à mecânica quântica: problema da medição, a complementaridade e o “corte” entre o regime macro e micro, foram alguns dos assuntos mais estudados. Desde seus primeiros trabalhos acadêmicos, é possível identificar aspectos que o serão caros durante toda sua vida, como é o caso da relação entre conhecimento físico e visões de mundo. A partir de uma reconstrução de seu pensamento (entre os anos de 1948 e 1970), (...) o presente artigo busca compreender como suas críticas à mecânica quântica o levaram a defender que a física clássica é mais fundamental que a mecânica quântica, não o contrário, além de discutir a relação entre conhecimento físico e visão de mundo, algo que, para Feyerabend, é indissociável. (shrink)

This study explores the relevance of corporate social responsibility (CSR) as an element of the corporate identity of Spanish financial institutions. Specifically, it aims to analyze the CSR actions developed by financial entities through the analysis of all the available information disclosed in their websites. A content analysis applied to 82 banking institutions, followed by different quantitative analyses, reveals the multidimensionality of CSR. Findings show that, while the number of entities institutionalizing CSR values as core elements of their identities is (...) still reduced, most organizations disclose CSR information to construct communicated identities and legitimate behaviours. Besides, these dimensions are classified depending on the stakeholder the action is aimed to, and that entities favour the generation of distinctive identities through the implementation and communication of more visible CSR actions like those involving their customers or the community. In any case, results indicate that organizations with certain characteristics are more likely to construct distinctive identities through CSR activities and to establish ethical and social values within their corporate statements and cultures. (shrink)

Santo Tomás de Aquino siguió en muchas de sus obras la exigencia de Aristóteles de mostrar las diversas opiniones que se habían emitido acerca de una determinada cuestión. Aquí se quiere poner de manifi esto el conocimiento indirecto que santo Tomás tuvo de un fi lósofo andalusí, Avempace, a través de las citas que hizo Averroes, y cómo las doctrinas de Avempace le sirvieron, una vez refutadas o rechazadas, para confi rmar su propia posición.

This is a review of lectures given by Eugen Fink at the University of Freiburg im Breisgau in the winter term of 1947/48, “Fundamental Questions of Ancient Philosophy,” edited by Franz A. Schwarz.

This is a book review of “Malte Hossenfelder: Die Philosophie der Antike 3, Stoa, Epikureismus und Skepsis”.

The book continues Immanuel Wallerstein’s historical narrative of the modern world-system. It focuses primarily on the social and political developments in the European core during the nineteenth century, tracing the rise of liberal hegemony, the growth of the administrative state, and the emergence of modern social science. It also examines the rise of anti-systemic socialist, feminist, and nationalist movements that challenged the liberal project. The book successfully illustrates how the world-systems framework can be used to analyse the intersection between the (...) national and the international spheres. Through its historical critique of the human sciences, it also makes an effective case for the viability of world-systems analysis as an alternative mode of critical social-scientific inquiry. (shrink)